The MacLeans have suffered being thrown off their land, emigrating to the New World, surviving in the forest wilderness, and losing their father Gillan in a bizarre murder. Now, ten years later, the two youngest emigrants will split the family across an ocean.
Sheena pursues a future back in Scotland with her husband Gordon Lamont. Alisdair dreams of university and a chance to reform the political system in the colony that denied him justice for his father’s death.
But the British Empire of the 1830s has yet more obstacles to throw in their path. When the only school in the province only accepts Anglican students, what will Alisdair do? When Sheena finds herself in a role of authority over families like her own, how will she cope with the isolation?
And when both their hopes of peace and stability are dealt a telling blow, how will they stay true to their fighting spirit?
STORM WRACK & SPINDRIFT is a dramatic story of family survival and personal struggle set against social upheaval. While voter enfranchisement was advancing in London, and slavery finally outlawed in the Empire, the tiny stage of rebellion in a backwoods colony farm could still have deep repercussions. Every life is precious, every decision important–which is why the early struggle for Responsible Government and other civil liberties continues to encourage us today.
I enjoyed reading about the MacLean family, especially since the author did such an excellent job transporting readers to the era of the 1830s. The descriptions and dialect are authentic, and any lover of historical fiction would enjoy the natural flow of reading. I enjoyed the back and forth between Sheena’s experiences in Scotland and Alisdair’s challenges with the family on the farm. I sympathized with his conflict with wanting to study law but not wanting to leave the family who needed his help. The characters are undoubtedly the stars of this book. I love children, so I am fond of Mairi and her bond with Grannie. They are so sweet together, and even though Neil (Mairi’s dad) is sad, the author did an excellent job portraying his misery. Speaking of grief, prepare yourself. This book has its moments.
Suppose a Historical Fiction novel is going to be set during a time when slavery was alive and well. In that case, the author will do well to mention it in some capacity to make the story even more authentic (because of slavery’s worldwide influence). Thus, I love the mentioning of the Slavery Abolition Act that “abolished slavery in most British colonies, freeing more than 800,000 enslaved Africans in the Caribbean and South Africa as well as a small number in Canada. It received Royal Assent on August 28, 1833, and took effect on August 1, 1834.” (Latasha Henry, Slavery Abolition Act, 2020) The government compensated slave owners for the value lost from freeing enslaved people and Sheena was not having it:
“And is there any proposed fund for the slaves, since by abolishing slavery, we admit we had no right to own other people in the first place?”
“No, of course not.”
I liked the detail about Rhoda, Sheena, and Gordan’s widowed housekeeper, taking part in abolitionist demonstrations and the mention of Wilberforce’s death. Passing in 1833, William Wilberforce was a “British politician, philanthropist, and leader of the movement to abolish slavery.” (Wikipedia) I liked how the author connected Wilberforce to the family on a personal level by adding the detail about Rhoda’s involvement with him and showing readers the impact his death had on her.
While I enjoyed this story, I do not think it can be read as a standalone novel as marketed. As the third book in the series, I felt a bit lost in the beginning because it felt like something was missing, i.e., everything leading up to the MacLean’s family’s life on the farm.
The epilogue is intriguing, and I wonder if the author would consider adding another book to the series, possibly centered on the experiences of Mairi.
Today’s Black History Fun Fact Friday is from Joseph Ward.
Ward has prepared for us the inspiring story of Madison Washington, a formerly enslaved man who had escaped successfully and fled to Canada. Washington returned to Virginia to free his wife but was recaptured and put on a slave ship in Richmond, Virginia. Guys, Washington is the real-life Django Unchained! Not only does he free his wife, but many others.
Madison Washington was a man born into slavery in Virginia who escaped but risked his freedom to help free his beloved Susan. Washington is described as having extraordinary African features, superb leadership qualities, and a fierce spirit. They considered him a fugitive for escaping slavery and heading north to Canada, eventually finding work with a farmer named Mr. Dickenson. Even as a small child Madison would rebel against the inhumane treatment of him his slave masters, but rebellion eventually earned Washington his place in history.
Around the age of twenty Washington would meet the love of his life, the beautiful Susan, who he would make his wife. He planned to escape from slavery to free himself and his wife, but his plans didn’t work out. To prevent himself from being sold away from his wife, Madison escaped from the farm and hid in the surrounding woods for months. While in hiding he could keep an eye on his wife, he also began planning to lead a rebellion. His plans once again failed, and he eventually traveled north to Canada to live in free lands.
While in Canada Washington’s plan was to get a job and save enough money to buy the freedom of his wife Susan. He was becoming discouraged in carrying out his plans because he realized it would take five years to raise the money needed to free his wife. Washington made his mind up that he would return into the grasp of slavery to free his Susan. Mr. Dickenson the farmer tried his best to persuade Washington to take another course of action. He eventually left Canada with his wages and his freedom papers, heading south to Virginia. He could reach an area close to the farm where his wife was held but had to conceal his identity to prevent him from being captured.
Washington was still considered a fugitive, and anyone who recognized him would have blown his cover. Being a man of tact and organization, Washington carried miniature files and saws within the lining of his coat; these would help him break out of any chains used to restrain him. “Liberty is worth nothing to me while my wife is a slave,” said Washington as he held conversations with fellow travelers who tried to convince him to abandon his plans.
As Washington traveled closer to the farm that held his wife, he was forced to travel at night for fear of being recognized by someone. He found temporary shelter in the woods near the farm and tried to get information about her but was unsuccessful. One night while in hiding, he heard singing off in the distant woods; the singing was coming closer and closer to where he was hiding. As he investigated the singing, he became a part of the singing, there he learned that he stumbled upon a “corn shucking.”
A “corn shucking” was a mass gathering of slaves who pealed loads of corn, and after pealing the corn they were able to have a huge dinner with whiskey and dancing, which was provided by the owner of the plantation where the corn shucking took place. Washington refused to eat the food for fear of being discovered. He also was very careful to ask only a few questions and remain in the shadows. At the corn shucking, he learned that his wife had not been sold and was still on the old farm.
Being too eager to see his wife, Washington entered the parameter of the farm but was spotted by an overseer. The overseer then alerted the other white overseers on the farm. The first three men to approach Washington was struck in the face and knocked to the ground unconscious. Eventually, Washington was subdued, shipped to Richmond, Virginia, and sold to the slave owners Johnson and Eperson. New Orleans was the destination for The Creole, a slave ship controlled by Captain Enson and owned by Johnson and Eperson.
Washington and one-hundred and forty-four other slaves were loaded upon The Creole along with other cargo the men were shipping to New Orleans. As they loaded the slaves upon The Creole, the men were placed in one cabin and the women were placed in another. For fear of rebellion, the men were heavily chained, and Washington particularly was chained to the floor of the cabin. The women were not chained and were able to roam their cabin freely.
As Washington lay chained to the floor, his attitude was rather jovial than the expected gloom the other slaves displayed. The overseers didn’t know that while Washington was displaying a docile and cooperative attitude; he was secretly picking the men he would use to overthrow The Creole. They also didn’t know that Washington still carried his mini saws and files within the lining of his coat to use when the time was right.
In 1841, on the ninth day of the voyage, The Creole encountered rough seas which made several slaves very sick. Because some slaves were sick, the overseers did not watch them properly, this created the perfect opportunity for Washington and his men to attack. Washington used his mini saw and file to free himself and at least eighteen other men. Once free, the slaves found weapons and made their way to the deck where the ship’s crew was stationed. When the slaves attacked the ship’s crew it was unexpected, and it startled the crew, the men barley moved to make them easy targets for the slaves.
Hewell, the Black slave driver, and others from the crew drew their guns and shot some slaves. Washington spotted Hewell shooting his gun, approached him from behind, and struck him in the head, wounding him severely. Washington led his men into battle with iconic flair, fueling his men to earn their victory; the slaves then dominated the crew and gained control of The Creole. Washington’s men wanted to kill the remaining crew members who were still alive, but Washington allowed no more killing. He was not interested in killing the men, only gaining the freedom of his people and his wife.
The next morning, Madison Washington was named “Captain Washington,” commander of The Creole, by his men. That same morning, Washington requested that the cook prepare a wonderful meal for the men and women who were once captives on the ship. This meal would be the first time the men and women would see each other. Little did Washington know his beautiful wife Susan was one of the women held in the cabin on The Creole. As they served the meal, enslaved men and women mingled for the first time as free human beings. Washington and Susan spotted each other and shared a passionate, tearful reunion. After years of being separated because of slavery, Madison and Susan Washington were once again husband and wife.
Madison Washington and his men defeated the crew of the Creole, and Washington ordered that the men not be killed and their wounds treated. Once the wounds of the white men healed they tried to regain control of the ship but were defeated once more. Because of the bravery and brilliance of Washington, one-hundred, and forty-four, people could gain their freedom upon The Creole. The Creole didn’t make it to New Orleans, instead, Washington and his men landed in Nassau, Bahamas because they learned it was a free island. Washington was determined to free his wife, and his determination and love for his wife led to him freeing others he did not know.
The Story of Madison Washington and The Creole is a story many of us have never heard before; a man of African lineage who embraced freedom could not only change history but change the lives of others. This story is important because it shows that once organized black people can gain their freedom. It also exemplifies the commitment of a black man to his black wife, which is counter to the normal narrative which usually degrades the black family. If we unite and trust each other we can make the impossible, possible.
Mr. Madison Washington, we proudly stand on your shoulders.
Joseph A. Ward is a graduate of Florida A&M University (FAMU) and holds a Bachelor’s degree in Psychology. Ward is a graduate of the “New Hope Program” with the Florida Department of Health (DOH) in Leon County and has served as a co-facilitator of the program for over seven years, teaching life and professional skills to underprivileged persons. In addition to co-facilitating this program, he also helped establish the FAMU chapter of Men of Strength (MOST) and currently serves as its co-facilitator.
Over the past 14 years, Mr. Ward has dedicated himself to studying the history and the culture of the African diaspora. He is the founder of On the Shoulders of Giants, Inc., author of On the Shoulders of Giants Vol: 1 North America, and On the Shoulders of Giants Vol: 2 Central America. He is also the host of The Freedom Train Podcast Series and The Fix Sports Podcast.
Mr. Ward’s commitment to his community has proven him to be a reputable teacher, coach, trainer, and motivator. He is dedicated to uplifting and educating individuals around the world while helping to create mindsets and environments which foster greatness.
I am gearing up to release the last book in The Stella Trilogy, The Road to Freedom. After this book drops the series will be complete. Whoo hoo!
But what’s that saying? The real work begins after you release the book? Yea, that.
I don’t know who said it first, but there are no lies told here.
As book three is on its way out, I would like to draw more attention to books one and two by getting some book reviews in. As you guys know, these books were originally published in 2015-2016 but due to major editorial and formatting issues, I have had to take them down and relaunch them. One major risk of taking them down was losing the little reviews the books had. That was a risk I was willing to take if it meant a better reading experience. There are over three thousand followers of this blog. I am hoping I can get a few of you to help.
I just thought I’d ask. What’s that other saying? “Closed mouths don’t get fed.”
If you have read any of these books, it would mean everything if you could review them on amazon. Review book one here. Review book two here.
If you have never read these books and would like to receive an ARC copy, it would delight me to send it to you.
Comment below, contact me through the contact form or email me directly at email@example.com.
Since the meat of book one focuses on what life was like for a little girl, and then a young woman, growing up in slavery, the bulk of my research had to do with reading slave narratives and studying enslavement through the eyes of women and children.
Between Slavery and Freedom centers on Stella’s enslavement on The Saddler Plantation in Louisiana. As I introduce us to the first Stella, she is a six-year-old girl enslaved with her mother, Deborah. At this age, she is not aware that she is living property, which was typical for some enslaved children in their early years. She plays with the other children, including the slave owners’ daughter, but she does not yet understand the value of her flesh, that she could be bought, sold, traded, transferred, deeded, and gifted. Stella describes the plantation as a “big family.” She loves running through the dirt and the way it feels on her toes. She talks of childish things like eating sweet cakes, playing with Miss Carla, and trying to convince Mama, she touched the sun.
“One time, I made it where I touched the sun. It wasn’t even hot either. It didn’t feel like nothing but air. I told Mama the sun was tricking us.
“And how it do that?”
“Cause Mama. I touched it, and it ain’t burn my finger none. It feels hot, but it ain’t really.”
– Stella, Between Slavery and Freedom
Historically, enslaved children who had a “childhood” in this way realized their status gradually. Their awakened consciousness may have been signified by seeing a family member sold for the first time or being sold themselves. The research points to ten as the age where the enslaved child knew and understood that he or she was property, except in the circumstances, as I have mentioned. As soon as they were old enough, the enslaved child’s life changed, and they realized that their lives as enslaved differed greatly from the lives of the white children they once played with as small children.
Slave-owners raised southern white youth as enslavers in training. Sometimes slave-owners gifted their children an enslaved person as a pet (sometimes it was the same child they played with). Literature also played a role in the training of southern youth to not only accept slavery as a regular part of society but to prepare them to own slaves of their own. Examples of such books is The Child’s Book on Slavery; or Slavery Made Plain. In a chapter called The Duty of Learning about Slavery, it states:
“if slavery is good, we ought to help it forward…”
In a chapter called Does Color Make Slavery, it states:
“Moses and all his people, I have said, were slaves in Egypt, but they were not colored people.”
This explanation was to try to explain to the children that slavery wasn’t based on skin color, and it is a lie. Egypt is in Africa. Moses and his people were “people of color.”
In a chapter called What is a Slave, the author compares the enslaved to a horse, saying:
“Perhaps your father has a horse. That is his property. He has a right to make the horse work, only he should treat him kindly and give him good food. If the horse is his, nobody has a right to tell him he must not use the horse so. And then, if he thinks it best, he has a right to sell the horse to somebody else. Nobody has a right to forbid him. He need not go and ask even the horse, if he may have him plow the garden, or draw the wagon, for the horse would not understand him, and could not speak to him, and will never grow so old or so wise, that he can understand our words, and talk himself.”
Speaking of literature, another part of writing book one was reading many slave narratives, including Frederick Douglass An American Slave, and Up from Slavery. Other books included When I Was a Slave: Memoirs from the Slave Narrative Collection, Bullwhip Days: The Slaves Remember, and Remembering Slavery: African Americans Talk About Their Personal Experiences of Slavery and Emancipation.
Cane River Creole National Historical Park
“Some people have to take the cotton and pick out the seeds, and others have to spin and weave. They don’t do nothing but spins and weaves. Some people even had to turn the weaves into threads.”
– Stella, Between Slavery and Freedom
More profound than this is my visit to a former slave plantation at The Cane River Creole National Historical Park in Natchitoches, Louisiana.
You might ask yourself why anyone would want to visit such a place. I was writing about people living on a slave plantation and what better way to get inside their heads than to visit one.
Originally called Bermuda, the founder of Oakland was Jean Pierre Emmanuel Prud’ Homme, who began farming the land in 1785 and received a Spanish land grant in 1789. The land’s first cash crops were tobacco, indigo, and cotton. The Prud’ Hommes were the first family west of the Mississippi River to farm cotton on a large scale.
“Down in the quarters, every family had a one- or two-room log cabin. Mostly one room though. We had mattresses filled with corn shucks. Sometimes the men build chairs at night. We didn’t know much about having anything, though. There were a lot of cabins for the slaves, but they weren’t fitting for nobody to live in. We just had to put up with them.”
– Stella, Between Slavery and Freedom
After the Civil War, sharecropper and tenant farmers continued to live on the land until the 1970s, and slave quarters became homes to sharecroppers later. The people worked twelve hours a day, six days a week. Seeing this with my own eyes put it into perspective how the south had reconstructed slavery by returning land to former slave owners and putting former slaves back into the fields under another name. Slave codes designed to control the enslaved became black codes intended to control freedmen, and cotton pickers became sharecroppers.
Finally, part of my preparation for book one also included where I was living at the time I started writing these books.
At the time I released the first book in this trilogy, my husband and I lived in an old house owned by our elderly cousin on 40-acres of land. Over the years, we planted a garden on the property, built a chicken coop and raised chickens, owned several dogs, goats, and even a horse. My grandmother-in-law also recounted stories of when she and some cousins picked cotton on this land.
The elderly cousin and her father built the house we rented many years ago. It was an old house and an old land. It was easy for my overactive imagination to envision what it would be like if we were not renting this house from our cousin; if we were not free to live life on our own terms; if this was not the 2000s, but the 1800s, and if we were not free but enslaved. I walked the property, breathed the air, and looked up at the trees. I had dreams of black people hanging from those trees and visions of people trying to escape.
We lived on that land for five years, eventually moving away in 2015, and I had a completed manuscript.
Tomorrow will mark five years since I released the first book in The Stella Trilogy. Wowzers! I am celebrating by introducing the new cover to book one and two. If you haven’t heard, I removed the books from amazon for some much needed polish and am re-publishing them. To learn why check out the blog post “Quality Over Quantity: Why I Pulled My Trilogy from Amazon.”
While I changed the cover to I am Soul after its release and got a new cover to The Aftermath, my first novel (2012), I’ve never wholly revised my backlist before. The Stella Trilogy is getting an entirely new makeover, which includes editing, covers, formatting, and ISBNs. Why go through all the work for an old book?
Books do not expire. Every book is new to people who have never read it which is why it benefits Indie Authors to go back and update “older” works every now and again. Here are some things I saw needed work on Stella:
Editing – It wasn’t enough to slap a new cover on the books. I knew these books had to be revamped altogether. Like most newbie Indie Authors, I had a friend to edit the first version of these books because I didn’t have the money to pay someone. This time around, I am getting the books professionally edited.
Song Lyrics – The first book had song lyrics in it—rookie mistake. You need permission to include the words to a song in your books. I promptly removed those lyrics. I can’t afford to get sued.
DIY Covers – I like the cover to book one, but it was a DIY premade from Derek Murphy’s website, offered freely to authors. I added the image of the black woman, but the rest was unoriginal. I cringed every time I saw it on his site. Book two was more original as I purchased the winter lady image, but it was still poorly applied to the cover. I did everything in Microsoft Word, and since I didn’t know that super-thin books don’t need a spine (if there aren’t enough pages to warrant one) when the books printed the spine folded over to the front. Yuck. For this reason, new covers were something I knew I needed to get done.
Free ISBN – I am done with the free ISBN game. Listen, if you don’t include the cost of the ISBN in your book budget, you are still a beginner. Have I always purchased my own ISBN? No. ISBNs are expensive, but having your own is worth it. They (ISBNs) are also cheaper if you buy them in bulk. 10 ISBNs can cover ten different books. Applying your own ISBN number to the book ensures that your imprint name will be applied to the book. In other words, you are the publisher, not KDP, and not Lulu. This time around, all books in The Stella Trilogy will have its own ISBN so I can register the books to me.
BONUS: Alternate Ending – I am excited about adding an alternate ending to excite Stella fans who have already read the books. The conclusion to book one is not the ending of the original book one. Why the change? It is to tighten the link between all the stories for a smooth transition from one book to the next.
Lessons I learned so far:
Work with what you have until you can do better.
You don’t have to know everything to start. I didn’t. Work with what you have until you can do better. (If a free ISBN is all you have to work with right now, use it until you are able to move up. I did.) I do not regret putting Stella or my first books out there, even though they weren’t properly edited, and the covers were DIY. These books gave me my start, and the courage and the freedom to step out on my own. These books gave me my beginning, and I am forever thankful to Yah for them.
Then, when you can do better, please do it.
The other part of this, though, is doing better once I knew better. If I produce mediocrity, I will only get mediocre results. Once you’ve stepped out there, it is okay to go back and change what you see needs work. We may not be perfect, but this doesn’t mean we cannot strive to maintain a level of excellence in all we do, even if the best we can do still falls short. We don’t have to stay at the same levels in the latter part of the journey as the first. We can tweak and correct and improve with time. We have that freedom, to sharpen, and to elevate.
About The Stella Trilogy
Stella is a work of Historical Fiction and is distinctive in its focus on one woman’s road to self-discovery, against the backdrop of the African American fight for justice, racial equality, and freedom. We discover how three individuals living in separate periods strive to overcome the same struggle, carefully knit together by one blood. The three-part series features elements of enslavement, Jim Crow, Passing, and the Civil Rights Movement.
The inspiration for today’s topic comes from a heated discussion ongoing from an episode of The Real. The Real is a talk show that prides itself on being centered on discussions on current events, fashion, family, relationships, and celebrity news. The show’s host includes Jeannie Mai, Adrienne Bailon, Tamera Mowry-Housely, Loni Love, and now Amanda Seals. The show’s hook is presenting real topics, having real discussions, and giving very real opinions. But some audiences do not find the show to be as authentic as it prides itself to be and Loni’s comments don’t help.
Co-host Loni Love found herself in some hot water over her comments about Black men, cheating, and slavery. Here is a clip of what was said:
Whether you agree with Loni or not her comment opened the door for further discussion on this topic. I would like to use it as the catalyst for exploring what relationships were like for enslaved men and women and if there is any truth in Loni’s statement.
Questions to ponder as you read:
Should we isolate Black men as cheaters who use money and power to take advantage of women?
Is it fair to use slavery to support the theory that Black men, in particular, have a problem being faithful in relationships?
Are we descendants of slaves? Or are we descendants of people who were enslaved?
Family separation became increasingly common during the antebellum period and being sold on the New Year was a common occurrence. Widely known as “Hiring Day” — or “Heartbreak Day,” as the Black abolitionist journalist William Cooper Nell described it — enslaved people spent New Year’s Eve waiting, wondering if their owners would rent them out to someone else, which would split up their families. (Waxman, O, 2019) “Hiring Day” was part of the larger economic cycle in which most debts were collected and settled on New Year Day,” says Alexis McCrossen, an expert on the history of New Year Eve and New Year Day and a professor of history at Southern Methodist University, who writes about Hiring Day in her forthcoming book Time’s Touchstone: The New Year in American Life.
Enslaved people were bought and sold like cattle and auctioneers appraised women based on their ability to reproduce. Women who birthed children during slavery were called “breeders,” and their children were referred to as the “increase.” The mother and father of the “increase,” could have been a legitimate couple or they could have been forced together.
Black people were not people in this sense, they were commodities. Their bodies had a price tag. Slave-masters/owners could mortgage, loan, trade, or exchange the enslaved body. “The nature of exchanging enslaved people meant that this seller was open to the idea of getting them back, perhaps after the child reached a certain age and the mother was no longer breastfeeding.” (Berry, D, pp 20)
Enslaved men, women, and children incurred interest and even in death the enslaved body was traded and sold, many of them ending up on the tables of medical schools for hands-on medical research. Slave farms existed, where Black men and women were raped and forced to have sex with one another. The South,” writes Sublettes, co-author of The American Slave Coast: A History of the Slave-Breeding Industry “did not only produce tobacco, rice, sugar, and cotton as commodities for sale; it produced people.”
“Because slaves were property, Southern slave owners could mortgage them to banks and then the banks could package the mortgages into bonds and sell the bonds to anyone anywhere in the world, even where slavery was illegal. Thomas Jefferson bragged to George Washington that the birth of black children was increasing Virginia’s capital stock by four percent annually.”
– The American Slave Coast: A History of the Slave-Breeding Industry
Enslaved couples were not married or in a relationship in the same way men and women are married or in a relationship today. Since this is a private area of the enslaved life, it’s difficult for historians to say for certain how these relationships worked or did not work.
“Research into the intimate areas of slaves’ lives has proven problematic for historians because the typicality of private sentiments is always hard to establish, and within slave testimony such as the WPA narratives, the reference to issues of marital discord, abuse, or adultery is rare.”
Emily West(2004)Tensions, tempers, and temptations: marital discord among slaves in antebellum South Carolina,American Nineteenth Century History,5:2,1-18,DOI: 10.1080/1466465042000257837
What we know is that it was illegal for Blacks to marry in the traditional sense, that many of them were forced together for breeding, and that some enslaved couples did not live on the same plantation. There’s something else we know: due to the complex and brutal system of slavery, relationship bonds between black men and women (that weren’t forced or instituted by the slave owner) were strong. “Marital ties created bonds that warrant attention equal to the bonds of motherhood.” (Berry)
Enslaved couples who married under slavery loved each other deeply because there was no guarantee they wouldn’t be sold away from one another. The story of Tamar, an enslaved woman from Camden County, North Carolina, ran away several times, was sold several times, and had her children sold multiple times. According to her brother’s testimony, Tamar “traveled by night, and hid herself in the woods.” (Berry) While in hiding she had more children with her husband. Pregnancy, in this case, could have resulted from genuine love and marital affairs.
In The “Chords of Love: Legalizing Black Marital and Family Rights in Postwar Texas” Crouch tells the story of Fannie, a slave woman who wrote a loving letter to her husband. “I haven’t forgot you,” she writes, “nor I never will forget you as long as the world stands.” (Crouch, B, Journal of African American History)
“…it’s not across the board because what is happening is that we are still dealing with the point of slavery. And we are descendants of slavery and because our families were broken up…” – Loni Love
Is there a correlation between a Black man who cheats, and the enslaved Black man who was forced to have sex with and impregnate lots of women without attachment or commitment? Has this trauma passed down through generations caused Black men to perpetuate similar behaviors as was required during slavery? Is this what Loni Love of The Real was trying to communicate?
Certainly, we have all inherited both good and toxic behaviors from our ancestors in one way or another. To this day many Black families say they eat pork because “at slavery times that’s all we had to eat, so we made food taste good by trying things out,” says Big Mama on the 1997 movie Soul Food.
But Black people aren’t the only people who eat pork or are known for eating pork (and eating like you did when you were enslaved is not wise).
“Cheating is a matter of choice. And when you cheat it is a choice that you as a man are making to feed your ego. It has nothing to do with your boys not being around. It has nothing to do with men working too hard. It’s not a matter of race. Men make choices and cheating is always a poor choice because it’s ego-driven.”
– Charlamagne tha God
While there are certainly questionable actions we’ve picked up from being an enslaved people, there is no evidence that directly links Black men cheating to slavery. Cheating is not a trauma-based response from slavery that causes Black men to be untrustworthy and unfaithful more than any other race. Men and women of all races and backgrounds make poor choices that cause them to cheat for one reason or another.
What further complicates things is that Adrienne adds that this is true “across the board,” which is a good point. This could have been an opportunity for further clarity, historical context, and teaching but Loni cuts her off, further clarifying her point that she is specifically talking about Black people and in particular, Black men:
“No, it’s not across the board because what is happening is that we are still dealing with the point of slavery. And we are descendants of slavery and because our families were broken up we still do not have a idea of how to have…together, families were broken up…”
We are not descendants of slavery.
We are the descendants of a people who were enslaved.
If it’s true that because of slavery Black men struggle with fidelity, then we also have to say something about the white slave masters who raped and forced black men and women to breed. And we have to talk about the white slaveowners who cheated on their white wives with black women.
Black men during slavery did not have the same capacity to cheat as men and women have today. Marriage during slavery did not mean the couple could exercise fidelity because they did not have a right to their own bodies. While married, the wife may have had children by the master after being raped by him and the husband could have also fathered more children through force. The only guarantee was the love each had for one another and the hope that they could see each other as often as was allowed and cultivate some sense of normalcy for their families (as normal as was possible under slavery).
Is it fair to say, “lots of white men beat their wives because they are the descendants of slave-owners and masters who beat their slaves?” Is it ever fair to make generalizations about a group of people, gender or race?
Imagine the frustration of being a Black man in America, honorable and striving only to look and see your own woman (The Black Woman) consistently publicly declare to the world that you are not capable of doing right.
“Black men everyday are dealing with our character being shamed.”
– Willie D
If we say “black men don’t know how to be faithful because we are still dealing with the point of slavery” we first miseducate people on the history of our enslavement. Next, we alienate Black men, assume Black women and other races of people (across the board) don’t cheat, and throw Black men under the bus.
Books I recommend for further research on Slave Breeding and Blacks used as Commodities:
The American Slave Coast: A History of the Slave-Breeding Industry by Ned and Constance Sublette
The Price for Their Pound of Flesh: The Value of the Enslaved, from Womb to Grave, in the Building of a Nation by Daina Ramey Berry
Medical Apartheid: The Dark Experimentation on Blacks from Colonial Times to the Present by Harriet A. Washington